On the 5th of August 2019, the Indian government executed a legally questionable constitutional annexation of the state of Indian-administered Jammu and Kashmir after placing Kashmiris under an unprecedented digital and physical lockdown, a military siege. Kashmir’s semi-autonomous status has long suffered what Duschinski and Ghosh have called a process of occupational constitutionalism. The Jammu and Kashmir Land Reorganisation Act 2019, enacted on the 5th of August, came into effect on the 31st of October 2019. Kashmiris, whose right to determine their political future has been denied for 72 years, will now no longer have the right to exclusive ownership in their land. The Indian government has been busily attracting domestic and foreign investment. A member of the upper house of the Indian Parliament has called for Indian settlers from the armed forces to move into Kashmir. These settler-colonial moves further militarise and destroy an already fragile ecology. Caged physically and digitally, Kashmiris face a demographic change. The Indian state’s record of widespread extrajudicial killings, torture, sexual assault, enforced disappearances and mass graves over the last 30 years has been referenced by the Office of the United Nations’ High Commissioner reports of 2018 and 2019. The militarisation and the threat of demographic change have prompted the US-based Genocide Watch to issue a genocide alert for Kashmir.

My Identities article, 'Kashmir and Palestine: itineraries of (anti) colonial solidarity', maps the arrival of Indian settler-colonialism through India’s relationship with another settler-colonial state, Israel. The article argues that Indian leftist as well as state anti-colonial solidarity with Palestine since 1947 must take account of India’s covert and overt relationship and arms trade with the state of Israel since the 1950s. The arms trade alliance is significant as successive Indian governments have intermittently expressed solidarity with the Palestinian struggle for freedom with reference to India’s own anti-colonial struggle. In practice, these governments have been supporting the occupation of Palestine. Beyond this, India’s leftist solidarity with Palestine, concretely expressed through the Boycott Divestment and Sanctions movement in India, needs to take account of India’s colonial engagement with Kashmir since 1947, rather than place the blame solely on the current Hindu-nationalist or Hindutva government’s overt celebration of its alliance with Israel.

Kashmir and Palestine are significant for the India-Israel relationship. In a post-9/11 context, the master narrative of counter-terrorism has been seized upon by governments around the world to crush dissent as well as liberation struggles. The India-Israel burgeoning arms trade, now worth billions of dollars, is based on this narrative and cites the need to attack Palestinian and Kashmiri liberation struggles in the name of ‘counter-terrorism’. The Israel-India partnership in arms involves the deployment of counter-insurgency forces, drones and arms against other populations in India as well. But Kashmiri and Palestinian anti-colonial struggles are distinct targets; India-Israel relations embody a partnership in mutual colonial occupation and state violence in Kashmir and Palestine. This violence is all the more galling as the Indian state doles out development aid for Palestine even as it banks on its anti-colonial capital in its relationship with Palestinians.

The Latin term ĭtĭnĕrārĭus arrived into middle English with the connotation of a reflection on a journey. When I first began writing my article, ‘Kashmir and Palestine: itineraries of (anti) colonial solidarity’, I was not aware of this connotation. I am now struck by how appropriate the term is. In the article, I reflect upon my itinerary of learning about Indian colonialism and brutality in Kashmir, understanding the itineraries of kinship between networks of colonialisms, and learning of the resistance itineraries of solidarities between Kashmir and Palestine. This article is thus an invitation to reflect on the significance of Kashmiri anti-colonial struggle in developing a ‘shared vocabulary of struggle’, dreaming ‘freedom dreams’, as Professor Angela Davis argues, against settler-colonialism and state violence.